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Old Testament Prophecies Fulfilled In Jesus Christ

1. Gen 3:15

And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

Associated Verses
Num 21:6,7; Amo 9:3; Mar 16:18; Luk 10:19; Act 28:3-6; Rom 3:13
thy seedMat 3:7; Mat 12:34; Mat 13:38; Mat 23:33; Jhn 8:44; Act 13:10; 1Jo 3:8,10
her seedPsa 132:11; Isa 7:14; Jer 31:22; Mic 5:3; Mat 1:23,25; Luk 1:31-35,76; Gal 4:4
it shallRom 16:20; Eph 4:8; Col 2:15; Heb 2:14,15; 1Jo 3:8; 1Jo 5:5; Rev 12:7,8,17; Rev 20:1-3,10
thouGen 49:17; Isa 53:3,4,12; Dan 9:26; Mat 4:1-10; Luk 22:39-44,53; Jhn 12:31-33; Jhn 14:30,31; Heb 2:18; Heb 5:7; Rev 2:10; Rev 12:9-13; Rev 13:7; Rev 15:1-6; Rev 20:7,8
Fulfillment / Commentary
  • A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, Rev. 12:7. It is the fruit of this enmity,
    • (1.) That there is a continual conflict between grace and corruption in the hearts of God’s people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled, nor light and darkness; no more can Satan and a sanctified soul, for these are contrary the one to the other.
    • (2.) That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account those their enemies that hate him, Ps. 139:21, 22. And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. Marvel not therefore if the world hate you, 1 Jn. 3:13.
  • 3. A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. Here, in the head of the book, as the word is (Heb. 10:7), in the beginning of the Bible, it is written of Christ, that he should do the will of God. By faith in this promise, we have reason to think, our first parents, and the patriarchs before the flood, were justified and saved and to this promise, and the benefit of it, instantly serving God day and night, they hoped to come. Notice is here given them of three things concerning Christ:-
  • (1.) His incarnation, that he should be the seed of the woman, the seed of that woman; therefore his genealogy (Lu. 3) goes so high as to show him to be the son of Adam, but God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame; herein God magnifies his grace, in that, though the woman was first in the transgression, yet she shall be saved by child-bearing (as some read it), that is, by the promised seed who shall descend from her, 1 Tim. 2:15. He was likewise to be the seed of a woman only, of a virgin, that he might not be tainted with the corruption of our nature; he was sent forth, made of a woman (Gal. 4:4), that this promise might be fulfilled. It is a great encouragement to sinners that their Saviour is the seed of the woman, bone of our bone, Heb. 2:1114. Man is therefore sinful and unclean, because he is born of a woman (Job 25:4), and therefore his days are full of trouble, Job 14:1. But the seed of the woman was made sin and a curse for us, so saving us from both.
  • (2.) His sufferings and death, pointed at in Satan’s bruising his heel, that is, his human nature. Satan tempted Christ in the wilderness, to draw him into sin; and some think it was Satan that terrified Christ in his agony, to drive him to despair. It was the devil that put it into the heart of Judas to betray Christ, of Peter to deny him, of the chief priests to prosecute him, of the false witnesses to accuse him, and of Pilate to condemn him, aiming in all this, by destroying the Saviour, to ruin the salvation; but, on the contrary, it was by death that Christ destroyed him that had the power of death, Heb. 2:14. Christ’s heel was bruised when his feet were pierced and nailed to the cross, and Christ’s sufferings are continued in the sufferings of the saints for his name. The devil tempts them, casts them into prison, persecutes and slays them, and so bruises the heel of Christ, who is afflicted in their afflictions. But, while the heel is bruised on earth, it is well that the head is safe in heaven.
  • (3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, to lead him captive, and to triumph over him, Col. 2:15He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest. Christ baffled Satan’s temptations, rescued souls out of his hands, cast him out of the bodies of people, dispossessed the strong man armed, and divided his spoil: by his death, he gave a fatal and incurable blow to the devil’s kingdom, a wound to the head of this beast, that can never be healed. As his gospel gets ground, Satan falls (Lu. 10:18) and is bound, Rev. 20:2. By his grace, he treads Satan under his people’s feet (Rom. 16:20) and will shortly cast him into the lake of fire, Rev. 20:10. And the devil’s perpetual overthrow will be the complete and everlasting joy and glory of the chosen remnant.
Gen 9:26-27

Gen 9:26

And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.

Gen 9:27

God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

Fulfillment / Commentary1

He entails a blessing upon Shem and Japheth.

  • (1.) He blesses Shem, or rather blesses God for him, yet so that it entitles him to the greatest honour and happiness imaginable, v. 26. Observe,
    • [1.] He calls the Lord the god of Shem; and happy, thrice happy, is that people whose God is the LORD, Ps. 144:15. All blessings are included in this. This was the blessing conferred on Abraham and his seed; the God of heaven was not ashamed to be called their God, Heb. 11:16. Shem is sufficiently recompensed for his respect to his father by this, that the Lord himself puts this honour upon him, to be his God, which is a sufficient recompence for all our services and all our sufferings for his name.
    • [2.] He gives to God the glory of that good work which Shem had done, and, instead of blessing and praising him that was the instrument, he blesses and praises God that was the author. Note, The glory of all that is at any time well done, by ourselves or others, must be humbly and thankfully transmitted to God, who works all our good works in us and for us. When we see men’s good works we should glorify, not them, but our Father, Mt. 5:16. Thus David, in effect, blessed Abigail, when he blessed God that sent her (1 Sa. 25:32, 33), for it is an honour and a favour to be employed for God and used by him in doing good.
    • [3.] He foresees and foretels that God’s gracious dealings with Shem and his family would be such as would evidence to all the world that he was the God of Shem, on which behalf thanksgivings would by many be rendered to him: Blessed be the Lord God of Shem.
    • [4.] It is intimated that the church should be built up and continued in the posterity of Shem; for of him came the Jews, who were, for a great while, the only professing people God had in the world.
    • [5.] Some think reference is here had to Christ, who was the Lord God that, in his human nature, should descend from the loins of Shem; for of him, as concerning the flesh, Christ came.
    • [6.] Canaan is particularly enslaved to him: He shall be his servant. Note, Those that have the Lord for their God shall have as much of the honour and power of this world as he sees good for them.
Gen 14:18

Gen 14:18

And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

Fulfillment / Commentary23

Mat 26:26-30

We have here the institution of the great gospel ordinance of the Lord’s supper, which was received of the Lord. Observe,

  • I. The time when it was instituted-as they were eating. At the latter end of the passover-supper, before the table was drawn, because, as a feast upon a sacrifice, it was to come in the room of that ordinance. Christ is to us the Passover-sacrifice by which atonement is made (1 Co. 5:7); Christ our Passover is sacrificed for us. This ordinance is to us the passover-supper, by which application is made, and commemoration celebrated, of a much greater deliverance than that of Israel out of Egypt. All the legal sacrifices of propitiation being summed up in the death of Christ, and so abolished, all the legal feasts of rejoicing were summed up in this sacrament, and so abolished.
  • II. The institution itself. A sacrament must be instituted; it is no part of moral worship, nor is it dictated by natural light, but has both its being and significancy from the institution, from a divine institution; it is his prerogative who established the covenant, to appoint the seals of it. Hence the apostle (1 Co. 11:23, etc), in that discourse of his concerning this ordinance, all along calls Jesus Christ the Lord, because, as Lord, as Lord of the covenant, Lord of the church, he appointed this ordinance. In which,
    • 1. The body of Christ is signified and represented by bread; he had said formerly (Jn. 6:35), I am the bread of life, upon which metaphor this sacrament is built; as the life of the body is supported by bread, which is therefore put for all bodily nourishment (ch. 4:46:11), so the life of the soul is supported and maintained by Christ’s mediation.
      • (1.) He took bread, esteµsanthe loaf; some loaf that lay ready to hand, fit for the purpose; it was, probably, unleavened bread; but, that circumstance not being taken notice of, we are not to bind ourselves to that, as some of the Greek churches do. His taking the bread was a solemn action, and was, probably, done in such a manner as to be observed by them that sat with him, that they might expect something more than ordinary to be done with it. Thus was the Lord Jesus set apart in the counsels of divine love for the working out of our redemption.
      • (2.) He blessed it; set it apart for this use by prayer and thanksgiving. We do not find any set form of words used by him upon this occasion; but what he said, no doubt, was accommodated to the business in hand, that new testament which by this ordinance was to be sealed and ratified. This was like God’s blessing the seventh day (Gen. 2:3), by which it was separated to God’s honour, and made to all that duly observe it, a blessed day: Christ could command the blessing, and we, in his name, are emboldened to beg the blessing.
      • (3.) He brake it; which denotes,
        • [1.] The breaking of Christ’s body for us, that it might be fitted for our use; He was bruised for our iniquities, as bread-corn is bruised (Isa. 28:28); though a bone of him was not broken (for all his breaking did not weaken him), yet his flesh was broken with breach upon breach, and his wounds were multiplied (John 19:3616:14), and that pained him. God complains that he is broken with the whorish heart of sinners (Eze. 6:9); his law broken, our covenants with him broken; now justice requires breach for breach (Lev. 24:20), and Christ was broken, to satisfy that demand.
        • [2.] The breaking of Christ’s body to us, as the father of the family breaks the bread to the children. The breaking of Christ to us, is to facilitate the application; every thing is made ready for us by the grants of God’s word and the operations of his grace.
        • (4.) He gave it to his disciples, as the Master of the family, and the Master of this feast; it is not said, He gave it to the apostles, though they were so, and had been often called so before this, but to the disciples, because all the disciples of Christ have a right to this ordinance; and those shall have the benefit of it who are his disciples indeed; yet he gave it to them as he did the multiplied loaves, by them to be handed to all his other followers.
        • (5.) He said, Take, eat; this is my body,v. 26. He here tells them,
          • [1.] What they should do with it; “Take, eat; accept of Christ as he is offered to you, receive the atonement, approve of it, consent to it, come up to the terms on which the benefit of it is proposed to you; submit to his grace and to his government.” Believing on Christ is expressed by receiving him (Jn. 1:12), and feeding upon him, Jn. 6:57, 58. Meat looked upon, or the dish ever so well garnished, will not nourish us; it must be fed upon: so must the doctrine of Christ.
          • [2.] What they should have with it; This is my body, not outosthis bread, but toutothis eating and drinking. Believing carries all the efficacy of Christ’s death to our souls. This is my body, spiritually and sacramentally; this signifies and represents my body. He employs sacramental language, like that, Ex. 12:11It is the Lord’s passover. Upon a carnal and much-mistaken sense of these words, the church of Rome builds the monstrous doctrine of Transubstantiation, which makes the bread to be changed into the substance of Christ’s body, only the accidents of bread remaining; which affronts Christ, destroys the nature of a sacrament, and gives the lie to our senses. We partake of the sun, not by having the bulk and body of the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body.
          • 2. The blood of Christ is signified and represented by the wine; to make it a complete feast, here is not only bread to strengthen, but wine to make glad the heart (v. 27, 28); He took the cup, the grace-cup, which was set ready to be drank, after thanks returned, according to the custom of the Jews at the passover; this Christ took, and made the sacramental-cup, and so altered the property. It was intended for a cup of blessing (so the Jews called it), and therefore St. Paul studiously distinguished between the cup of blessing which we bless, and that which they bless. He gave thanks, to teach us, not only in every ordinance, but in every part of the ordinance, to have our eyes up to God.
          • This cup he gave to the disciples,
          • (1.) With a command; Drink ye all of it. Thus he welcomes his guests to his table, obliges them all to drink of his cup. Why should he so expressly command them all to drink, and to see that none let it pass them, and press that more expressly in this than in the other part of the ordinance? Surely it was because he foresaw how in after-ages this ordinance would be dismembered by the prohibition of the cup to the laity, with an express non obstante-notwithstanding to the command.
          • (2.) With an explication; For this is my blood of the New Testament. Therefore drink it with appetite, delight, because it is so rich a cordial. Hitherto the blood of Christ had been represented by the blood of beasts, real blood: but, after it was actually shed, it was represented by the blood of grapes, metaphorical blood; so wine is called in an Old-Testament prophecy of Christ, Gen. 49:10, 11.
          • Now observe what Christ saith of his blood represented in the sacrament.
          • [1.] It is my blood of the New Testament. The Old Testament was confirmed by the blood of bulls and goats (Heb. 9:19, 20Ex. 24:8); but the New Testament with the blood of Christ, which is here distinguished from that; It is my blood of the New Testament. The covenant God is pleased to make with us, and all the benefits and privileges of it, are owing to the merits of Christ’s death.
          • [2.] It is shed; it was not shed till next day, but it was now upon the point of being shed, it is as good as done. “Before you come to repeat this ordinance yourselves, it will be shed.” He was now ready to be offered, and his blood to be poured out, as the blood of the sacrifices which made atonement.
          • [3.] It is shed for many. Christ came to confirm a covenant with many (Dan. 9:27), and the intent of his death agreed. The blood of the Old Testament was shed for a few: it confirmed a covenant, which (saith Moses) the Lord has made with you, Ex. 24:8. The atonement was made only for the children of Israel (Lev. 16:34): but Jesus Christ is a propitiation for the sins of the whole world, 1 Jn. 2:2.
          • [4.] It is shed for the remission of sins, that is, to purchase remission of sins for us. The redemption which we have through his blood, is the remission of sins, Eph. 1:7. The new covenant which is procured and ratified by the blood of Christ, is a charter of pardon, an act of indemnity, in order to a reconciliation between God and man; for sin was the only thing that made the quarrel, and without shedding of blood is no remission, Heb. 9:22. The pardon of sin is that great blessing which is, in the Lord’s supper, conferred upon all true believers; it is the foundation of all other blessings, and the spring of everlasting comfort, ch. 9:2, 3. A farewell is now bidden to the fruit of the vine, v. 29. Christ and his disciples had now feasted together with a deal of comfort, in both an Old Testament and a New Testament festival, fibula utriusque Testamenti-the connecting tie of both Testaments. How amiable were these tabernacles! How good to be here! Never such a heaven upon earth as was at this table; but it was not intended for a perpetuity; he now told them (Jn. 16:16), that yet a little while and they should not see him: and again a little while and they should see him, which explains this here.
              • First, He takes leave of such communion; I will not drink henceforth of this fruit of the vine, that is, now that I am no more in the world (Jn. 17:11); I have had enough of it, and am glad to think of leaving it, glad to think that this is the last meal. Farewell this fruit of the vine, this passover-cup, this sacramental wine. Dying saints take their leave of sacraments, and the other ordinances of communion which they enjoy in this world, with comfort, for the joy and glory they enter into supersede them all; when the sun rises, farewell the candles.
              • Secondly, He assures them of a happy meeting again at last. It is a long, but not an everlasting, farewell; until that day when I drink it new with you.
                • 1. Some understand it of the interviews he had with them after his resurrection, which was the first step of his exaltation into the kingdom of his Father; and though during those forty days he did not converse with them so constantly as he had done, yet he did eat and drink with them (Acts 10:41), which, as it confirmed their faith, so doubtless it greatly comforted their hearts, for they were overjoyed at it, Lu. 24:41.
                • 2. Others understand it of the joys and glories of the future state, which the saints shall partake of in everlasting communion with the Lord Jesus, represented here by the pleasures of a banquet of wine. That will be the kingdom of his Father, for unto him shall the kingdom be then delivered up; the wine of consolation (Jer. 16:7) will there be always new, never flat or sour, as wine with long keeping; never nauseous or unpleasant, as wine to those that have drank much; but ever fresh. Christ will himself partake of those pleasures; it was the joy set before him, which he had in his eye, and all his faithful friends and followers shall partake with him.
              • Lastly, Here is the close of the solemnity with a hymn (v. 30); They sang a hymn or psalm; whether the psalms which the Jews usually sang at the close of the passover-supper, which they called the great hallel, that is, Ps. 113 and the five that follow it, or whether some new hymn more closely adapted to the occasion, is uncertain; I rather think the former; had it been new, John would not have omitted to record it. Note,
                • 1. Singing of psalms is a gospel-ordinance. Christ’s removing the hymn from the close of the passover to the close of the Lord’s supper, plainly intimates that he intended that ordinance should continue in his church, that, as it had not its birth with the ceremonial law, so it should not die with it.
                • 2. It is very proper after the Lord’s supper, as an expression of our joy in God through Jesus Christ, and a thankful acknowledgment of that great love wherewith God has loved us in him.
                • 3. It is not unseasonable, no, not in times of sorrow and suffering; the disciples were in sorrow, and Christ was entering upon his sufferings, and yet they could sing a hymn together. Our spiritual joy should not be interrupted by outward afflictions.
          • When this was done, they went out into the mount of Olives. He would not stay in the house to be apprehended, lest he should bring the master of the house into trouble; nor would he stay in the city, lest it should occasion an uproar; but he retired into the adjacent country, the mount of Olives, the same mount that David in his distress went up the ascent of, weeping, 2 Sa. 15:30. They had the benefit of moon-light for this walk, for the passover was always at the full moon. Note, After we have received the Lord’s supper, it is good for us to retire for prayer and meditation, and to be alone with God.
Genesis 12:3

And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Associated Verses
And IGen 27:29; Exo 23:22; Num 24:9; Mat 25:40,45
in theeGen 18:18; Gen 22:18; Gen 26:4; Gen 28:14; Gen 30:27,30; Gen 39:5; Psa 72:17; Act 3:25,26; Rom 4:11; 1Co 1:30; Gal 3:8,16,28; Eph 1:3; Col 3:11; Rev 7:9
Fulfillment / Commentary

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  1. Matthew Henry Commentary (public domain) ↩︎
  2. Matthew Henry Commentary (public domain) ↩︎
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